the equality of freedom and privileges being made to rest on its purely personal element. The least development which a moral being can make, shares not merely the same defences with the greatest, it shares also the interest bestowed on the greatest as of the same nature with it. Manhood is not estimated as subject to its accidents, but its accidents as subject to it. Its position is not adjusted to its variable elements, but to its fixed relations. Benevolence, which is the good-will involved in the second command, takes a universal view. It recognizes the fact that spiritual well-being does not gain its worth from the circumstance that it is my wellbeing, or the well-being of any one; but that it carries with it everywhere, like gold, its full value. Benevolence, therefore, finds no limits in personal bounds, but travels freely in all directions in search of ultimate good.

Moral development lies in the free unfolding, first of justice, then of benevolence; twin impulses under that moral law which gives to man rights and true worth. Men, while still engaged in the intellectual search after interests which involve a proximate freedom in social life, stumble on justice, but justice will not complete itself, or pass up into benevolence, except as the moral nature, the seat of both laws, is unfolded.

Moral development proceeds from the individual to the family, from the family to the community, from the community to the nation, from the laws within the nation to those between nations. In this last relation we are just ceasing from simple